go in the common road of doctrine, reason, uses, motives, helps, &c. and to give their uses the same titles of information, reproof, exhortation, &c. And yet when the subject shall direct us to some other method, the hearers must not be offended with us: for one method will not serve exactly for every subject, and we must be loath to wrong the text or

matter.

Direct. vi. 'It is a great help to memory, often in the time of hearing to call over and repeat to yourselves the names or heads that have been spoken.' The mind of man can do two things at once: You may both hear what is said, and recal and repeat to yourselves what is past: not to stand long upon it, but oft and quickly to name over, e. g. The reasons, uses, motives, &c. To me, this hath been (next to understanding and affection) the greatest help of any that I have used; for otherwise to hear a head but once, and think of it no more till the sermon is done, would never serve my turn to keep it.

Direct. VII. Grasp not at more than you are able to hold, lest thereby you lose all.' If there be more particulars than you can possibly remember, lay hold on some which most concern you, and let go the rest; perhaps another may rather take up those, which you leave behind. Yet say not that it is the preacher's fault to name more than you can carry away : for, 1. Then he must leave out his enlargement much more, and the most of his sermon; for it is like you leave the most behind. 2. Another may remember more than you. 3. All is not lost when the words are forgotten: for it may breed a habit of understanding, and promote resolution, affection, and practice.

Direct. VIII. Writing is an easy help for memory, to those that can use it.' Some question whether they should use it, because it hindereth their affection. But that must be differently determined according to the difference of subjects, and of hearers. Some sermons are all to work upon the affections at present, and the present advantage is to be preferred before the after perusal: but some must more profit us in after digestion and review. And some hearers can write much with ease, and little hinder their affection; and some write so little and are hindered so much, that it recompenseth not their loss. Some know so

fully all that is said, that they need no notes; and some that are ignorant need them for perusal.

Direct. 1x. 'Peruse what you remember, or write down, when you come home; and fix it speedily before it is lost; and hear others that can repeat it better.' Pray it over, and confer of it with others.

Direct. x. If you forget the very words, yet remember the main drift of all; and get those resolutions and affections which they drive at.' And then you have not lost the sermon, though you have lost the words; as he hath not lost his food, that hath digested it, and turned it into flesh and blood.

Tit. 3. Directions for holy Resolutions and Affections in

Hearing.

The understanding and memory are but the passage to the heart, and the practice is but the expression of the heart: therefore how to work upon the heart is the principal busi

ness.

Direct. 1. Live under the most convincing, lively, serious preacher that possibly you can.' It is a matter of great concernment to all, but especially to dull and senseless hearts. Hearken not to that earthly generation, that tell you, because God can bless the weakest, and because it is your own fault if you profit not by the weakest; that therefore you should make no difference, but sit down under an ignorant, dumb, or senseless man. Try first whether they had as willingly have a bad servant, or a bad physician as a good one, because God can bless the labours of the weakest? Try whether they would not have their children duly reproved or corrected, because it is their own faults that they need it? And whether they would not take physic after a surfeit? though it be their own fault that made them sick. It is true, that all our sin is our own fault; but the question is, What is the most effectual cure? What man that is alive and awake, doth not feel a very great difference between a dead and a lively preacher?

Direct. II. Remember that ministers are the messengers of Christ, and come to you on his business and in his name. Hear them therefore as his officers, and as men that have

VOL. IV.

m

more to do with God himself, than with the speaker ".' It is the phrase of the Holy Ghost, "All things are naked and opened to the eyes of him with whom we have to do "." It is God with whom you have to do, and therefore accordingly behave yourselves o.

Direct. 111. Remember that this God is instructing you, and warning you, and treating with you, about no less than the saving of your souls. Come therefore to hear as for your salvation.' Can that heart be dull that well considereth, that it is heaven and hell that is the matter that God is treating with him about?

Direct. Iv. Remember that you have but a little time to hear in; and you know not, whether ever you shall hear again. Hear therefore as if it were your last.' Think when you hear the calls of God, and the offers of Grace, I know not but this may be my last: how would I hear if I were sure to die to-morrow? I am sure it will be ere long, and may be to-day for aught I know.

Direct. v. Remember that all these days and sermons must be reviewed, and you must answer for all that you have heard, whether you heard it with love, or with unwillingness and weariness; with diligent attention or with carelessness; and the Word which you hear shall judge you at the last day. Hear therefore as those that are going to judgment, to give account of their hearing and obeying ".

Direct. VI. 'Make it your work with diligence to apply the Word as you are hearing it, and to work your own hearts to those suitable resolutions and affections which it bespeaketh.' Cast not all upon the minister, as those that will go no further than they are carried as by force: this is fitter for the dead than for the living. You have work to do as well as the preacher, and should all the while be as busy as he; as helpless as the infant is, he must suck when the mother offereth him the breast: if you must be fed, yet you must open your mouths, and digest it, for another cannot digest it for you; nor can the holiest, wisest, powerful minister, convert or save you without yourselves, nor deliver a people from sin and hell, that will not stir for their own deliverance. Therefore be all the while at work, and abhor an idle heart in hearing, as well as an idle minister.

m 2 Cor. vi. 1.

• See Luke x. 16. 1 Thes, iv. 8. 1 Cor. iv. 1.

n Heb. iv. 13.

P John xii. 48.

Direct. v11. Chew the cud, and call up all when you come home in secret, and by meditation preach it over to yourselves.' If it were coldly delivered by the preacher, do you consider of the great weight of the matter, and preach it more earnestly over to your own hearts. You should love yourselves best, and best be acquainted with your own condition and necessities.

Direct. VIII. Pray it over all to God, and there lament a stupid heart, and put up your complaints to heaven against it.' The name and presence of God hath a quickening and awaking power.

Direct. Ix. Go to Christ by faith, for the quickenings of his Spirit.'. Your life is hid in him, your root and head; and from him all must be conveyed: he that hath the Son hath life; and because he liveth, we shall live also. Entreat him to glorify the power of his resurrection, by raising the dead; and to open your hearts, and speak to you by his Spirit, that you may be taught of God, and your hearts may be his epistles, and the tables where the everlasting law is written.

Direct. x. Make conscience of teaching and provoking others.' Pity the souls of the ignorant about you. God often blesseth the grace that is most improved in doing him service; and our stock is like the woman's oil, which increased as long as she poured out, and was gone when she stopped. Doing good is the best way for receiving good; he that in pity to a poor man that is almost starved, will but fall to rubbing him, shall get himself heat, and both be gainers.

Tit. 4. Directions to bring what we Hear into Practice.

Without this the rest is vain or counterfeit, and therefore somewhat must be said to this.

Direct. 1. Be acquainted with the failings of your hearts and lives, and come on purpose to get directions and helps against those particular failings.' You will not know what medicine you need, much less how to use it, if you know not what aileth Know what duties you. you omit or carelessly perform, and know what sins you are most guilty of,

a Col. iii. 3, 4. John xv. 1-5. xi. 25. xiv. 19. 14. John vi. 45. 2 Cor. iii. 3. 6. 17, 18. Heb. viii. 10. r I Kings xvii. 12. 14. 16.

Phil, iii. 7, 8. Acts xvi. x. 16. Jer. xxxi. 33.

and say when you go out of doors, I go to Christ for physic for my own disease. I hope to hear something before I come back, which may help me more against this sin, and fit me better for my duty, or provoke me more effectually. Are those men like to practise Christ's directions, that either know not their disease, or love it and would not have it cured?

Direct. 11. The three forementioned are still presupposed, viz. That the Word have first done its part upon your understandings, memory and hearts.' For that Word cannot be practised, which is not understood, nor at all remembered, nor hath procured resolutions and affections. It is the due work upon the heart that must prevail for the reformation of the life.

Direct. III. When you understand what it is in point of practice that the preacher driveth at, observe especially the uses and the moving reasons, and plead them with your own hearts; and let conscience be preaching over all that the minister preacheth to you.' You take them to be soulmurderers that silence able, faithful preachers, and also those preachers that silence themselves, and feed not the flock committed to their care and do you think it a small matter to silence your own conscience, which must be the preacher that must set home all, before it can come to resolution or practice? Keep conscience all the while at work, preaching over all that to your hearts, which you hear with your ears; and urge yourselves to a speedy resolution. Remember that the whole body of divinity is practical in its end and tendency, and therefore be not a mere notional hearer; but consider of every word you hear, what practice it is that it tendeth to, and place that deepest in your memory. If you forget all the words of the reasons and motives which you hear, be sure to remember what practice they were brought to urge you to. As if you heard a sermon against uncharitableness, censoriousness, or hurting others, though you should forget all the reasons and motives in particular, yet still remember that you were convinced in the hearing, that censorious and hurtful uncharitableness is a great sin, and that you heard reason enough to make you resolve it. And let conscience preach out the sermon to the end, and not let it die in bare conviction; but

resolve, and be past wavering before you stir: and above all